Professional Documents
Culture Documents
3D Printing
Technology for
Water Treatment
Applications
Series Editior
MA QIAN
Edited by
SUVENDU MANNA
University of Petroleum and Energy Studies, School of Engineering, Dehradun, India
Notices
Knowledge and best practice in this field are constantly changing. As new research and
experience broaden our understanding, changes in research methods, professional
practices, or medical treatment may become necessary.
Practitioners and researchers must always rely on their own experience and knowledge
in evaluating and using any information, methods, compounds, or experiments
described herein. In using such information or methods they should be mindful of
their own safety and the safety of others, including parties for whom they have a
professional responsibility.
To the fullest extent of the law, neither the Publisher nor the authors, contributors, or
editors, assume any liability for any injury and/or damage to persons or property as a
matter of products liability, negligence or otherwise, or from any use or operation of
any methods, products, instructions, or ideas contained in the material herein.
ISBN: 978-0-323-99861-1
Contributors ix
1.1 Introduction 1
1.2 Technology classification for 3D printing 7
1.3 Materials for 3D printing 10
1.4 Applications of 3D printing technology 13
1.5 Limitations of 3D printing 24
1.6 Future and conclusions 26
References 28
2.1 General 39
2.2 3D printing of microchannel 40
2.3 Solid modeling 40
2.4 Device design 41
2.5 TMA analyzer 51
2.6 Conclusion 52
References 52
3.1 Introduction 55
3.2 Overview and scope 56
3.3 Principles 60
3.4 Current applications 62
3.5 Application of 3D printing for water treatment using membrane technology 64
3.6 Membrane materials and their fabrication methods 65
3.7 Advanced applications of 3D printing for wastewater treatment 66
3.8 Optimization and sustainability of 3D printing technology in wastewater
treatment 71
v
vi Contents
4.1 Introduction 83
4.2 Source of pollutants 85
4.3 Emerging pollutants 95
4.4. Water purification technologies 101
4.5 Conclusion 101
Acknowledgments 102
References 102
Abbreviations 213
10.1 Introduction 213
10.2 The significance of 3D printing 215
10.3 Current applications of 3D printing in water treatment 217
10.4 Current trending fields where 3D printing is employed for water
treatment and water quality analysis 223
10.5 Summary 226
References 227
Index 253
Contributors
ix
x Contributors
1
An overview of the advances in
the
3D printing technology
Tarun Mateti2, a, Shikha Jain1, a,
L. Ananda Shruthi2, a, Anindita Laha2, and
Goutam Thakur1
1
Department of Biomedical Engineering, Manipal Institute of Technology,
Manipal Academy of Higher Education, Manipal, Karnataka, India;
2
Department of Chemical Engineering, Manipal Institute of Technology,
Manipal Academy of Higher Education, Manipal, Karnataka, India
1.1 Introduction
Three-dimensional (3D) Printing may turn a mathematical model into a
physical object by gradually depositing material [1]. In 1980, Charles Hull
of the United States commercialized the technique of 3D printing by
layering structures from computer-aided design (CAD) drawings [2]. It is
a groundbreaking technology that has developed into a flexible devel-
opment platform.
The three-dimensional approach has exploded in popularity recently.
The method involves layering thin films such as fluid or powdery poly-
mer, metal, or concrete and then merging the layers. 3D printing promises
the possibility of fabricating complex biomedical devices using computer
settings and anatomical information from patients and has since pro-
duced remarkable gadgets, implants, and frameworks for tissue design,
analytics, and medicine conveyance. Access to modest printers fuels the
renewed interest in fusing cells with bespoke 3D frameworks for
customized regeneration medicine [3]. 3D printing can also create jewelry
a
Contributed equally.
FIGURE 1.3 (Top) overview of 3D printing procedure (middle and bottom) 3D printed
objects. Reproduced with permission A. Mahmood et al., Applications of 3D Printing for the
Advancement of Oral Dosage Forms. Elsevier Inc., 2020; Courtesy: Innovation Center e Manipal
Institute of Technology, Manipal Academy of Higher Education.
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other, and would very naturally be spoken of as near neighbors. The most weighty
argument, however, rests on a passage in Mark vi. 45, where it is said that Jesus
constrained his disciples to “get into a vessel, to go before him to the other side unto
Bethsaida,” after the five thousand had been fed. Now the parallel passage in John vi. 17,
says that they, following this direction, “went over the sea towards Capernaum,” and that
when they reached the shore, “they came into the land of Gennesaret,” both which are
understood to be on the western side. But on the other hand, we are distinctly told, by Luke,
(ix. 10,) that the five thousand were fed in “a desert place, belonging to (or near) the city
which is called Bethsaida.” On connecting these two passages, therefore, (in John and
Mark,) according to the common version, the disciples sailed from Bethsaida on one side, to
Bethsaida on the other, a construction which has been actually adopted by those who
maintain the existence of two cities of the same name on different sides of the lake. But
what common reader is willing to believe, that in this passage Luke refers to a place totally
different from the one meant in all other passages where the name occurs, and more
particularly in the very next chapter, (x. 13,) where he speaks of the Bethsaida which had
been frequented before by Jesus, without a word of explanation to show that it was a
different place? But in the expression, “to go before him to the other side, to Bethsaida,” the
word “to” may be shown, by a reference to the Greek, to convey an erroneous idea of the
situation of the places. The preposition προς, (pros,) may have, not merely the sense of to,
with the idea of motion towards a place, but in some passages even of Mark’s gospel, may
be most justly translated “near,” or “before,” (as in ii. 2, “not even about” or “before” the
door, and in xi. 4, “tied by” or before “the door.”) This is the meaning which seems to be
justified by the collocation here, and the meaning in which I am happy to find myself
supported by the acute and accurate Wahl, in his Clavis Novi Testamenti under προς, which
he translates in this passage by the Latin juxta, prope ad; and the German bey, that is, “by,”
“near to,” a meaning supported by the passage in Herodotus, to which he refers, as well as
by those from Mark himself, which are given above, from Schleusner’s references under
this word, (definition 7.) Scott, in order to reconcile the difficulties which he saw in the
common version, has, in his marginal references, suggested the meaning of “over against,”
a rendering, which undoubtedly expresses correctly the relations of objects in this place,
and one, perhaps, not wholly inconsistent with Schleusner’s 7th definition, which is in Latin
ante, or “before;” since what was before Bethsaida, as one looked from that place across
the river, was certainly opposite to that city. I had thought of this meaning as a desirable one
in this passage, but had rejected it, before I saw it in Scott, for the reason, that I could not
find this exact meaning in any lexicon, nor was there any other passage in Greek, in which
this could be distinctly recognized as the proper one. The propriety of the term, however, is
also noticed, in the note on this passage in the great French Bible, with commentaries,
harmonies, &c. (Sainte Bible en Latin et Francois avec des notes, &c. Vol. xiv. p. 263, note,)
where it is expressed by “l’autre cote du lac, vis-a-vis Bethsaide: c. a. d. sur le bord
occidental opposé a la ville Bethsaide que etait sur le bord oriental,” a meaning undoubtedly
geographically correct, but not grammatically exact, and I therefore prefer to take “near,” as
the sense which both reconciles the geographical difficulties, and accords with the
established principles of lexicography.
After all, the sense “to” is not needed in this passage, to direct the action of the verb of
motion (προαγειν, proagein, “go before,”) to its proper object, since that is previously done by
the former preposition and substantive, εις το περαν, (eis to peran.) That is, when we read
“Jesus constrained his disciples to go before him,” and the question arises in regard to the
object towards which the action is directed, “Whither did he constrain them to go before
him?” the answer is in the words immediately succeeding, εις το περαν, “to the other side,”
and in these words the action is complete; but the mere general direction, “to the other
side,” was too vague of itself, and required some limitation to avoid error; for the place to
which they commonly directed their course westward, over the lake, was Capernaum, the
home of Jesus, and thither they might on this occasion be naturally expected to go, as we
should have concluded they did, if nothing farther was said; therefore, to fix the point of their
destination, we are told, in answer to the query, “To what part of the western shore were
they directed to go?” “To that part which was near or opposite to Bethsaida.” The objection
which may arise, that a place on the western side could not be very near to Bethsaida on
the east, is answered by the fact that this city was separated from the western shore, not by
the whole breadth of the lake, but simply by the little stream of Jordan, here not more than
twenty yards wide, so that a place on the opposite side might still be very near the city. And
this is what shows the topographical justness of the term, “over against,” given by Scott,
and the French commentator, since a place not directly across or opposite, but down the
western shore, in a south-westerly direction, as Capernaum was, would not be very near
Bethsaida, nor much less than five miles off. Thus is shown a beautiful mutual illustration of
the literal and the liberal translations of the word.
Macknight ably answers another argument, which has been offered to defend the
location of Bethsaida on the western shore, founded on John vi. 23. “There came other
boats from Tiberias, nigh unto the place where they did eat bread,” as if Tiberias had been
near the desert of Bethsaida, and consequently near Bethsaida itself. “But,” as Macknight
remarks, “the original, rightly pointed, imports only, that boats from Tiberias came into some
creek or bay, nigh unto the place where they did eat bread.” Besides, it should be
remembered that the object of those who came in the boats, was to find Jesus, whom they
expected to find “nigh the place where they ate bread,” as the context shows; so that these
words refer to their destination, and not to the place from which they came. Tiberias was
down the lake, at the south-western corner of it, and I know of no geographer who has put
Bethsaida more than half way down, even on the western shore. The difference, therefore,
between the distance to Bethsaida on the west and to Bethsaida on the east, could not be
at most above a mile or two, a matter not to be appreciated in a voyage of sixteen miles,
from Tiberias, which cannot be said to be near Bethsaida, in any position of the latter that
has ever been thought of. This objection, of course, is not offered at all, by those who
suppose two Bethsaidas mentioned in the gospels, and grant that the passage in Luke ix.
10, refers to the eastern one, where they suppose the place of eating bread to have been;
but others, who have imagined only one Bethsaida, and that on the western side, have
proposed this argument; and to such the reply is directed.
For all these reasons, topographical, historical and grammatical, the conclusion of the
whole matter is――that there was but one Bethsaida, the same place being meant by that
name in all passages in the gospels and in Josephus――that this place stood within the
verge of Lower Gaulanitis, on the bank of the Jordan, just where it passes into the
lake――that it was in the dominions of Philip the tetrarch, at the time when it is mentioned
in the gospels, and afterwards was included in the kingdom of Agrippa――that its original
Hebrew name, (from ביתbeth, “house,” and צדה, tsedah, “hunting, or fishing,” “a house of
fishing,” no doubt so called from the common pursuit of its inhabitants,) was changed by
Philip into Julias, by which name it was known to Greeks and Romans.
By this view, we avoid the undesirable notion, that there are two totally different places
mentioned in two succeeding chapters of the same gospel, without a word of explanation to
inform us of the difference, as is usual in cases of local synonyms in the New Testament;
and that Josephus describes a place of this name, without the slightest hint of the
remarkable fact, that there was another place of the same name, not half a mile off, directly
across the Jordan, in full view of it.
The discussion of the point has been necessarily protracted to a somewhat tedious
length; but if fewer words would have expressed the truth and the reasons for it, it should
have been briefer; and probably there is no reader who has endeavored to satisfy himself
on the position of Bethsaida, in his own biblical studies, that will not feel some gratitude for
what light this note may give, on a point where all common aids and authorities are in such
monstrous confusion.
For the various opinions and statements on this difficult point, see Schleusner’s,
Bretschneider’s and Wahl’s Lexicons, Lightfoot’s Chorographic century and decade,
Wetstein’s New Testament commentary on Matthew iv. 12, Kuinoel, Rosenmueller,
Fritzsche, Macknight, &c. On the passages where the name occurs, also the French
Commentary above quoted,――more especially in Vol. III. Remarques sur le carte
geographique section 7, p. 357. Paulus’s “commentar ueber das neue Testament,” 2d
edition, Vol. II. pp. 336‒342. Topographische Erlaeuterungen.
Lake Gennesaret.――This body of water, bearing in the gospels the various names of
“the sea of Tiberias,” and “the sea of Galilee,” as well as “the lake of Gennesaret,” is formed
like one or two other smaller ones north of it, by a widening of the Jordan, which flows in at
the northern end, and passing through the middle, goes out at the southern end. On the
western side, it was bounded by Galilee proper, and on the east was the lower division of
that portion of Iturea, which was called Gaulanitis by the Greeks and Romans, from the
ancient city of Golan, (Deuteronomy iv. 43; Joshua xx. 8, &c.) which stood within its limits.
Pliny (book I. chapter 15,) well describes the situation and character of the lake. “Where the
shape of the valley first allows it, the Jordan pours itself into a lake which is most commonly
called Genesara, sixteen (Roman) miles long, and six broad. It is surrounded by pleasant
towns; on the east, it has Julias (Bethsaida) and Hippus; on the south, Tarichea, by which
name some call the lake also; on the west, Tiberias with its warm springs.” Josephus also
gives a very clear and ample description. (Jewish War, book 3, chapter 9, section 7.) “Lake
Gennesar takes its name from the country adjoining it. It is forty furlongs (about five or six
miles) in width, and one hundred and forty (seventeen or eighteen miles) in length; yet the
water is sweet, and very desirable to drink; for it has its fountain clear from swampy
thickness, and is therefore quite pure, being bounded on all sides by a beach, and a sandy
shore. It is moreover of a pleasant temperature to drink, being warmer than that of a river or
a spring, on the one hand, but colder than that which stands always expanded over a lake.
In coldness, indeed, it is not inferior to snow, when it has been exposed to the air all night,
as is the custom with the people of that region. In it there are some kinds of fish, different
both in appearance and taste from those in other places. The Jordan cuts through the
middle of it.” He then gives a description of the course of the Jordan, ending with the remark
quoted in the former note, that it enters the lake at the city of Julias. He then describes, in
glowing terms, the richness and beauty of the country around, from which the lake takes its
name,――a description too long to be given here; but the studious reader may find it in
section eighth of the book and chapter above referred to. The Rabbinical writers too, often
refer to the pre-eminent beauty and fertility of this delightful region, as is shown in several
passages quoted by Lightfoot in his Centuria Chorographica, chapter 79. The derivation of
the name there given from the Rabbins, is גני סרים, ginne sarim, “the gardens of the princes.”
Thence the name genne-sar. They say it was within the lands of the tribe of Naphtali; it must
therefore have been on the western side of the lake, which appears also from the fact that it
was near Tiberias, as we are told on the same authority. It is not mentioned in the Old
Testament under this name, but the Rabbins assure us that the place called Cinnereth, in
Joshua xx. 35; Chinneroth in xi. 2, is the same; and this lake is mentioned in xiii. 27, under
the name of “the sea of Chinnereth,”――“the sea of Chinneroth,” in xii. 3, &c.
The best description of the scenery, and present aspect of the lake, which I can find, is
the following from Conder’s Modern Traveler, Vol. 1. (Palestine) a work made up with great
care from the observations of a great number of intelligent travelers.
“The mountains on the east of Lake Tiberias, come close to its shore, and the country on
that side has not a very agreeable aspect; on the west, it has the plain of Tiberias, the high
ground of the plain of Hutin, or Hottein, the plain of Gennesaret, and the foot of those hills
by which you ascend to the high mountain of Saphet. To the north and south it has a plain
country, or valley. There is a current throughout the whole breadth of the lake, even to the
shore; and the passage of the Jordan through it, is discernible by the smoothness of the
surface in that part. Various travelers have given a very different account of its general
aspect. According to Captain Mangles, the land about it has no striking features, and the
scenery is altogether devoid of character. ‘It appeared,’ he says, ‘to particular disadvantage
to us, after those beautiful lakes we had seen in Switzerland; but it becomes a very
interesting object, when you consider the frequent allusions to it in the gospel narrative.’ Dr.
Clarke, on the contrary, speaks of the uncommon grandeur of this memorable scenery. ‘The
lake of Gennesaret,’ he says, ‘is surrounded by objects well calculated to highten the
solemn impression,’ made by such recollections, and ‘affords one of the most striking
prospects in the Holy Land. Speaking of it comparatively, it may be described as longer and
finer than any of our Cumberland and Westmoreland lakes, although perhaps inferior to
Loch Lomond. It does not possess the vastness of the Lake of Geneva, although it much
resembles it in certain points of view. In picturesque beauty, it comes nearest to the Lake of
Locarno, in Italy, although it is destitute of any thing similar to the islands by which that
majestic piece of water is adorned. It is inferior in magnitude, and in the hight of its
surrounding mountains, to the Lake Asphaltites.’ Mr. Buckingham may perhaps be
considered as having given the most accurate account, and one which reconciles, in some
degree, the different statements above cited, when, speaking of the lake as seen from Tel
Hoom, he says, ‘that its appearance is grand, but that the barren aspect of the mountains
on each side, and the total absence of wood, give a cast of dulness to the picture; this is
increased to melancholy, by the dead calm of its waters, and the silence which reigns
throughout its whole extent, where not a boat or vessel of any kind is to be found.’
“Among the pebbles on the shore, Dr. Clarke found pieces of a porous rock, resembling
toad-stone, its cavities filled with zeolite. Native gold is said to have been found here
formerly. ‘We noticed,’ he says, ‘an appearance of this kind; but, on account of its trivial
nature, neglected to pay proper attention to it. The water was as clear as the purest crystal;
sweet, cool, and most refreshing. Swimming to a considerable distance from the shore, we
found it so limpid that we could discern the bottom covered with shining pebbles. Among
these stones was a beautiful, but very diminutive, kind of shell; a nondescript species of
Buccinum, which we have called Buccinum Galilæum. We amused ourselves by diving for
specimens; and the very circumstance of discerning such small objects beneath the
surface, may prove the high transparency of the water.’ The situation of the lake, lying as it
were in a deep basin between the hills which enclose it on all sides, excepting only the
narrow entrance and outlets of the Jordan, at either end, protects its waters from long-
continued tempests. Its surface is in general as smooth as that of the Dead Sea; but the
same local features render it occasionally subject to whirlwinds, squalls, and sudden gusts
from the mountains, of short duration, especially when the strong current formed by the
Jordan, is opposed by a wind of this description, from the south-east; sweeping from the
mountains with the force of a hurricane, it may easily be conceived that a boisterous sea
must be instantly raised, which the small vessels of the country would be unable to resist. A
storm of this description is plainly denoted by the language of the evangelist, in recounting
one of our Lord’s miracles. ‘There came down a storm of wind on the lake, and they were
filled with water, and were in jeopardy.... Then he arose, and rebuked the wind and the
raging of the water; and they ceased, and there was a calm.’ (Luke viii. 23, 24.)”
The question of Peter’s being the oldest son of his father has
been already alluded to, and decided by the most ancient authority,
in favor of the opinion, that he was younger than Andrew. There
surely is nothing unparalleled or remarkable in the fact, that the
younger brother should so transcend the elder in ability and
eminence; since Scripture history furnishes us with similar instances
in Jacob, Judah and Joseph, Moses, David, and many others
throughout the history of the Jews, although that nation generally
regarded the rights of primogeniture with high reverence and
respect.
The earliest passage in the life of Peter, of which any record can
be found, is given in the first chapter of John’s Gospel. In this, it
appears that Peter and Andrew were at Bethabara, a place on the
eastern bank of the Jordan, more than twenty miles south of their
home at Bethsaida, and that they had probably left their business for
a time, and gone thither, for the sake of hearing and seeing John the
Baptist, who was then preaching at that place, and baptizing the
penitent in the Jordan. This great forerunner of the Messiah, had
already, by his strange habits of life, by his fiery eloquence, by his
violent and fearless zeal in denouncing the spirit of the times,
attracted the attention of the people, of all classes, in various and
distant parts of Palestine; and not merely of the vulgar and
unenlightened portion of society, who are so much more susceptible
to false impressions in such cases, but even of the well taught
followers of the two great learned sects of the Jewish faith, whose
members flocked to hear his bold and bitter condemnation of their
precepts and practices. So widely had his fame spread, and so
important were the results of his doctrine considered, that a
deputation of priests and Levites was sent to him, from Jerusalem,
(probably from the Sanhedrim, or grand civil and religious council,) to
inquire into his character and pretensions. No doubt a particular
interest was felt in this inquiry, from the fact that there was a general
expectation abroad at that time, that the long-desired restorer of
Israel was soon to appear; or, as expressed by Luke, there were
many “who waited for the consolation of Israel,” and “who in
Jerusalem looked for redemption.” Luke also expressly tells us, that
the expectations of the multitude were strongly excited, and that all
men mused in their hearts whether he were the Christ or not. In the
midst of this general notion, so flattering, and so tempting to an
ambitious man, John vindicates his honesty and sincerity, by
distinctly declaring to the multitude, as well as to the deputation, that
he was not the Christ, and claimed for himself only the comparatively
humble name and honors of the preparer of the way for the true king
of Israel. This distinct disavowal, accompanied by the solemn
declaration, that the true Messiah stood at that moment among
them, though unknown in his real character, must have aggravated
public curiosity to the highest pitch, and caused the people to await,
with the most intense anxiety, the nomination of this mysterious king,
which John was expected to make. Need we wonder, then, at the
alacrity and determination with which the two disciples of John, who
heard this announcement, followed the footsteps of Jesus, with the
object of finding the dwelling place of the Messiah, or at the deep
reverence with which they accosted him, giving him at once the
highest term of honor which a Jew could confer on the wise and
good,――“Rabbi,” or master? Nor is it surprising that Andrew, after
the first day’s conversation with Jesus, should instantly seek out his
beloved and zealous brother, and tell him the joyful and exciting
news, that they had found the Messiah. The mention of this fact was
enough for Simon, and he suffered himself to be brought at once to
Jesus. The salutation with which the Redeemer greeted the man
who was to be the leader of his consecrated host, was strikingly
prophetical and full of meaning. His first words were the annunciation
of his individual and family name, (no miracle, but an allusion to the
hidden meaning of his name,) and the application of a new one, by
which he was afterwards to be distinguished from the many who
bore his common name. All these names have a deeply curious and
interesting meaning. Translating them all from their original Aramaic
forms, the salutation will be, “Thou art a hearer, the son of divine
grace――thou shalt be called a rock.” The first of these names
(hearer) was a common title in use among the Jews, to distinguish
those who had just offered themselves to the learned, as desiring
wisdom in the law; and the second was applied to those who, having
past the first probationary stage of instruction, were ranked as the
approved and improving disciples of the law, under the hopeful title
of the “sons of divine grace.” The third, which became afterwards the
distinctive individual name of this apostle, was given, no doubt, in
reference to the peculiar excellences of his natural genius, which
seems to be thereby characterized as firm, unimpressible by
difficulty, and affording fit materials for the foundation of a mighty and
lasting superstructure.
The name Simon, שמונwas a common abridgment of Simeon, שמעונwhich means a
hearer, and was a term applied technically as here mentioned. (For proofs and illustrations,
see Poole’s Synopsis and Lightfoot.) The technical meaning of the name Jonah, given in
the text, is that given by Grotius and Drusius, but Lightfoot rejects this interpretation,
because the name Jonah is not fairly derived from ( יוחנאwhich is the name corresponding to
John,) but is the same with that of the old prophet so named, and he is probably right in
therefore rejecting this whimsical etymology and definition.
After his first interview with Christ, Peter seems to have returned
to his usual business, toiling for his support, without any idea
whatever of the manner in which his destiny was connected with the
wonderful being to whom he had been thus introduced. We may
justly suppose, indeed, that being convinced by the testimony of
John, his first religious teacher and his baptizer, and by personal
conversation with Jesus, of his being the Messiah, that he afterwards
often came to him, (as his home was near the Savior’s,) and heard
him, and saw some of the miracles done by him. “We may take it for
granted,” as Lardner does, “that they were present at the miracle at
Cana of Galilee, it being expressly said that Jesus and his disciples
were invited to the marriage solemnity in that place, as described in
the second chapter of John’s gospel. It is also said in the same
chapter, ‘this beginning of miracles did Jesus in Cana of Galilee, and
manifested forth his glory; and his disciples believed on him;’ that is,
were confirmed in the persuasion that he was the Messiah.” And
among the disciples of Jesus, Simon and his brother were evidently
numbered, from the time when they received their first introduction to
him, and were admitted to the honors of an intimate acquaintance.
The formal manner in which Jesus saluted Simon, seems to imply
his adoption, or nomination at least, as a disciple, by referring to the
remarkable coincidence of meaning between his name and the
character of a hopeful learner in the school of divine knowledge. Still
the two brothers had plainly received no appointment which
produced any essential change in their general habits and plans of
life, for they still followed their previous calling, quietly and
unpretendingly, without seeming to suppose, that the new honors
attained by them had in any way exempted them from the necessity
of earning their daily bread by the sweat of their brow. To this they
devoted themselves, laboring along the same sea of Galilee, whose
waters and shores were the witnesses of so many remarkable
scenes of the life of Christ. Yet their business was not of such a
character as to prevent their enjoying occasional interviews with their
divine master, whose residence by the lake, and walks along its
shores, must have afforded frequent opportunities for cultivating or
renewing an acquaintance with those engaged on its waters. There
is nothing in the gospel story inconsistent with the belief, that Jesus
met his disciples, who were thus occupied, on more occasions than
one; and had it been the Bible plan to record all the most interesting
details of his earthly life, many instructive accounts might, no doubt,
have been given of the interviews enjoyed by him and his destined
messengers of grace to the world. But the multiplication of such
narratives, however interesting the idea of them may now seem,
would have added no essential doctrine to our knowledge, even if
they had been so multiplied as that, in the paradoxical language of
John, the whole world could not contain them; and the necessary
result of such an increased number of records, would have been a
diminished valuation of each. As it is, the scripture historical canon
secures our high regard and diligent attention, and its careful
examination, by the very circumstance of its brevity, and the wide
chasms of the narrative;――like the mysterious volumes of the
Cumaean Sybil, the value of the few is no less than that of the many,
the price of each increasing in proportion as the number of the whole
diminishes. Thus in regard to this interesting interval of Peter’s life,
we are left to the indulgence of reasonable conjecture, such as has
been here mentioned.
Capernaum.――Though no one has ever supposed that there were two places bearing
this name, yet about its locality, as about many other points of sacred topography, we find
that “doctors disagree,” though in this case without any good reason; for the scriptural
accounts, though so seldom minute on the situations of places, here give us all the
particulars of its position, as fully as is desirable or possible. Matthew, (iv. 13,) tells us, that
Capernaum was upon “the shore of the lake, on the boundaries of Zebulon and Naphtali.” A
reference to the history of the division of territory among these tribes, (Joshua xix.) shows
that their possessions did not reach the other side of the water, but were bounded on the
east by Jordan and the lake, as is fully represented in all the maps of Palestine. Thus, it is
made manifest, that Capernaum must have stood on the western shore of the lake, where
the lands of Zebulon and Naphtali bordered on each other. Though this boundary line
cannot be very accurately determined, we can still obtain such an approximation, as will
enable us to fix the position of Capernaum on the northern end of the western side of the
lake, where most of the maps agree in placing it; yet some have very strangely put it on the
eastern side. The maps in the French bible, before quoted, have set it down at the mouth of
the Jordan, in the exact place where Josephus has so particularly described Bethsaida as
placed. Lightfoot has placed it on the west, but near the southern end; and all the common
maps differ considerably as to its precise situation, of which indeed we can only give a
vague conjecture, except that it must have been near the northern end. Conder (Modern
Traveler, Palestine,) gives the following account of modern researches after its site, among
the ruins of various cities near the lake.
“With regard to Chorazin, Pococke says, that he could find nothing like the name, except
at a village called Gerasi, which is among the hills west of the village called Telhoue, in the
plain of Gennesaret. Dr. Richardson, in passing through this plain, inquired of the natives
whether they knew such a place as Capernaum? They immediately rejoined, ‘Cavernahum
wa Chorasi, they are quite near, but in ruins.’ This evidence sufficiently fixes the proximity of
Chorazin to Capernaum, in opposition to the opinion that it was on the east side of the lake;
and it is probable that the Gerasi of Pococke is the same place, the orthography only being
varied, as Dr. Richardson’s Chorasi.”
his call.
In giving the minute details, we find that Luke has varied widely
from Matthew and Mark, in many particulars. Taking the accounts
found in each gospel separately, we make out the following three
distinct stories.
The accounts which Matthew and Mark give of this call, have seemed so strikingly
different from that of Luke, that Calmet, Thoynard, Macknight, Hug, Michaelis, Eichhorn,
Marsh, Paulus, (and perhaps some others,) have considered Luke’s story in v. 1‒11, as
referring to a totally distinct event. See Calmet’s, Thoynard’s, Macknight’s, Michaelis’s, and
Vater’s harmonies, in loc. Also Eichhorn’s introduction, 1. § 58, V. II.,――Marsh’s
dissertation on the origin of the three gospels, in table of coincident passages,――Paulus’s
“Commentar weber das Neue Testament.” 1 Theil xxiii. Abschnitt; compare xix.
Abschnitt,――Hug’s “Einleitung in das Neue Testament,” Vol. II. § 40. “Erste auswanderung,
Lucas, iii.,” compare Mark.
These great authorities would do much to support any arrangement of gospel events,
but the still larger number of equally high authorities on the other side, justifies my boldness
in attempting to find a harmony, where these great men could see none. Lightfoot, Le Clerc,
Arnauld, Newcome, with all his subsequent editors, and Thirlwall, in their harmonies, agree
in making all three evangelists refer to the same event. Grotius, Hammond, Wetstein, Scott,
Clarke, Kuinoel, and Rosenmueller, in their several commentaries in loco,――also
Stackhouse in his history of the Bible, and Horne in his introduction, with many others, all
take the view which I have presented in the text, and may be consulted by those who wish
for reasons at greater length than my limits will allow.
“Peter and Andrew dwell together in one house.”――This appears from Mark i. 29,
where it is said that, after the call of the brothers by Jesus, “they entered the house of
Simon and Andrew.”
“Sat down and taught the people out of the ship,” verse 3. This was a convenient
position, adopted by Jesus on another occasion also. Matthew xiii. 2. Mark iv. 1.